English
"Three offenses" are the three offenses reckoned as the offense of requesting a stranger, the offense of the falling away of a gift of faith, and the offense of buying and selling. "Do this for me" he says, "it is permissible" here, "you have eaten, why do you not do it now?" this matter is also permissible. "Nissaggiya pācittiya" although a pācittiya is stated only when there is a nissaggiya object, but to show that it is a pācittiya even without it, this should be taken by the authority of the commentaries, thus "although" and so on is said. "Consumed" is said with reference to ghee and so on. What one exchanges with one's own wealth, and with what one exchanges, their suitability as an object, their not being in accordance with the Dhamma, and the incurring of buying and selling— these are the three factors here. The explanation of the training rule on buying and selling is finished. The second chapter, the Kosiyavagga, is finished. 3. The Bowl Chapter 1. Explanation of the Bowl Training Rule 598-602. In the first of the Bowl Chapter, "bhaṇḍaṃ" means goods for sale. Because the word "vaṇṇa" is seen in the sense of form, caste, visible object, cause, measure, quality, praise, and so on. In "having created a great serpent-king form" and so on, it means form. In "Brahmins are the best caste, other castes are inferior" and so on, it means caste. In "endowed with supreme beauty of complexion" and so on, it means visible object. "I do not carry, I do not break, I smell the lotus from afar; Then by what color is called 'in the sense of smell'. In the beginning, it is a cause. In phrases like "three kinds of bowl", it is a measure. In phrases like "When, householder, did these qualities of the recluse Gotama become fully developed in you?", it is a quality. In phrases like "He speaks praise of one worthy of praise", it is praise. Therefore, it is said: "three kinds of bowl" means "three measures of the bowl". Here, regarding "it is twelve and a half palas", they say, "he takes twelve and a half palas of beans". Some say, "A Magadhanāli is a six-pasata nāḷi." Others say, "An eight-pasata." There, according to the former's view, two nāḷis of three pasatas make one Magadhanāli; according to the latter's, two nāḷis of four pasatas make one Magadhanāli. However, by the Elder Acariya Dhammapāla, it was said: "Normally, a kuḍuva is four handfuls; a nāḷika is four kuḍuvas; sixteen nāḷis of that make a doṇa; but that is twelve nāḷis by the Magadhanāli." Therefore, by that method, it should be understood that "a Magadhanāli takes five kuḍuvas, one handful, and a third part of one handful." "Prepared with all ingredients" means prepared with all ingredients like cumin and so forth. Here, regarding "suitable for each mouthful", since it is stated in the commentary to the Brahmāyu Sutta that "the measure of the curry is one-fourth of the rice", it should be taken that the curry, being one-fourth the measure of the mouthful, is suitable for the mouthful. Here, however, by showing that the soup itself is one-fourth the measure of the rice, and by showing its characteristic, the characteristic of the other (curry) is also shown; therefore, the measure of the curry is not specifically shown in that way. Here, regarding "a pattha is half the measure of a Magadhanāli", it says, "patthodana (a pattha of rice) means half a nāḷi of rice by the Magadhanāli." By this, it is shown that "two patthas make a Magadhanāli." And a pattha, by this worldly usage, "a kuḍuva is four palas, a pattha is four kuḍuvas..." should be understood. By using the bowl, means by using the bowl for fetching water and so on. 607. "Washed" is stated to show the end of use, but the offense is not incurred only when washed, but rather during the time of use, even before that. 608. "With five or two" is stated to show that "by this much, it becomes black." Some say, "If it becomes black even with one firing, it is still subject to designation." "If it is" and so on is stated to show that even what is not in hand can be designated. By this, it should be understood that one can designate and intend even what is far away, and the observation of the place where it is kept is not the criterion. "Having heard" means having merely heard the words of the bowl-maker speaking, not having been instructed by the monk who sent him. "Is not the criterion" because he was not sent by him. "In a nearby monastery" is merely a conventional expression; it is permissible to designate even what is far away. "Having observed the place where it is kept" is also merely a conventional expression; the observation of the bowl itself is the criterion here. "Or there is a hole in the bowl" means there is a hole anywhere from two finger-breadths below the rim. The rest here is the same as the method stated in the first Kathina. The explanation of the bowl training rule is finished. 2. Explanation of the Training Rule on Bowls with Fewer than Five Bindings 610. In the second training rule, the Pāli word "carati piṇḍāya hatthesu" should be understood as "wanders for alms to be received in the hands." 612-613. "According to the rule 'that is not a bowl,' that bowl abandons its designation because it is not a bowl. It is precisely because it is not a bowl that it is not stated in the Pāli 'he causes a five-bound bowl to be made'"—this is stated in all three commentaries. Some, however, say, " 'That is not a bowl' is stated to show that 'it is permissible to request another bowl,' but that bowl does not abandon its designation." This seems reasonable because it will be stated later, "If it has five or only one ten-finger-breadth, whether bound or unbound, it is still not a bowl." Indeed, it can be said that by lines of about two finger-breadths in five places on the rim, the resolution is abandoned. But if a hole of the stated size is found there by a single ten-finger-breadth line, it is proper to say that the resolution is abandoned by the hole itself. Whether there is a binding place or not, a bowl without a binding is called "unbound." But a place entirely without a binding place is called "unbound place." Here, in "or having bound with a tin thread," the reading "should be bound" is to be taken. Indeed, this very reading is seen in old books. "With pure... etc. ... it is not allowable" This was said because it melts when put into hot food. "It is allowable to bind with rock powder after burning molasses" means it is allowable to bind with rock powder cooked together with molasses, with such cooked rock powder. 615. Since it is said, "A wrong-doing for one who does not accept out of compassion," for one to whom that bowl is not pleasing, there is no offense if he does not accept it. Therefore, in the Mātika Commentary (Kankha. Attha. Unapañcabandhana-sikkhāpada-vaṇṇanā) it is said: "If the elder's bowl is not pleasing, or he does not accept it due to fewness of wishes, it is allowable." "Pattapariyanta" means "pariyanta-patta," meaning "the last bowl." They say: "It is allowable for one who causes a bowl to be taken in the midst of the Saṅgha not to cause it to be taken by a shameless person." They say: "Since it is said, 'Monks, I allow a stand,' it is allowable to place a stand anywhere on stools, etc., and place the bowl there, because the place for placing the stand is not fixed." "By improper use" means by unsuitable use. 616. In the Pāḷi, "With an unbound bowl, an unbound bowl. A one-bound bowl... a two-bound bowl... a three-bound... a four-bound... an unbound place... a one... two... three... a four-bound place bowl one causes to be acquired." Thus, by causing ten kinds of bowls to be acquired, each with one bowl, one hundred Nissaggiya Pācittiya offenses are stated. In this training rule, the appropriate measure, unaccepted black... Even if he makes known a leaf, it should be understood that there is an offense. For a leaf not subject to determination, there are four factors here: being less than five bonds, being for oneself, not having made it known, and obtaining it thereby. The explanation of the training rule concerning less than five bonds is finished. 3. Explanation of the Training Rule Concerning Medicines 622. In the third training rule, "whose flesh is allowable" is stated to show the object of relinquishment, not to show that for those whose flesh is not allowable, ghee and so on are not allowable. For even human milk and so on are not allowable for us, how then ghee from a hare? Thus he says, "For whose milk there is, for them there is also ghee." They say, "This is mostly stated." "Taken and put aside" means taken by oneself and put aside, not received. "Made by oneself, only vegetarian is allowable" is stated with reference to that very day before noon. Why is there no self-cooking for one who eats vegetarian food made by oneself? He says, "For one heating fresh butter, there is no self-cooking." Because it is received with an object, he says, "because it is received with an object." "By those received after noon" means by milk and curds received after noon. And also, "that made by those taken before noon should be used for anointing and so on" is the connection. "For both" means for those made by milk and curds received after noon and for those made by those taken before noon. "The same method" means it becomes subject to relinquishment. "In the ghee of unallowable flesh" means in the ghee of beings whose flesh is unallowable. "Having stated a reason-like thing" means having stated a reason-like thing, that is, being ghee of its own kind. "It should be understood by the method of ghee" means that only vegetarian is allowable for seven days. "Here" means in fresh butter. "Washed is allowable" means if it is unwashed, it is received with an object, therefore, the elders' intention is that it is allowable to receive washed and put it aside for seven days. "They ate only that which was extracted from buttermilk" here, from buttermilk